AJCServant said in post 254:
Romans 5 (cf 1John 2:2) - all justified and made righteous
In Romans 5:18b, the original Greek word (pas, G3956) translated as "all" can be used in the sense of "all manner of" (e.g. Acts 10:12). Romans 5:18b doesn't mean absolutely all men are justified, for justification requires faith (Romans 5:1), and not all men have faith (2 Thessalonians 3:2). Instead, the principle of Romans 5:18b applies only to the elect (2 Timothy 2:10).
(See the "elect" parts of post 228)
AJCServant said in post 254:
Romans 5 (cf 1John 2:2) - all justified and made righteous
Jesus' divine/human sacrifice was sufficient to forgive the sins of everyone (1 John 2:2). But it was performed in order to actually forgive the sins not of everyone (Romans 9:18-24), but of only the elect. For Jesus' sheep whom he died to save (John 10:11,14,15) are the elect (1 Peter 1:2; 1 Peter 3:18; 1 Peter 4:1), those who are able to believe in him (John 10:27), and who will believe in him at some point during their lifetime (Acts 13:48b), as opposed to the nonelect, who can't ever believe in him (John 8:42-47), because they aren't his sheep (John 10:26).
AJCServant said in post 254:
Romans 11:32 - all receive mercy
Romans 11:32 means only that all the elect (Romans 11:28) are shown mercy with regard to their initial salvation as individuals (Romans 9:11-24), not that all people will be shown mercy. For some people were created by God to be nonelect vessels of his wrath, who will never be shown mercy (Romans 9:11-22, Proverbs 16:4, Matthew 13:38-42, John 8:42-47).
AJCServant said in post 254:
1Cor 5:5 – destruction of their demon possessed flesh -
- so their spirit may be saved eternally
The sinful saved person in 1 Corinthians 5 hadn't lost his salvation, for salvation is ultimately lost due to sin only if a saved person refuses to repent from a sin (Hebrews 10:26-29; 1 Corinthians 9:27; 1 Corinthians 6:9-10) until he dies (1 John 5:16) or Jesus returns (Luke 12:45-46). After the sinful saved person in 1 Corinthians 5 was punished by being cast out of the congregation (1 Corinthians 5:13), he repented from his sin while he was still alive, and so he was forgiven and restored to the congregation (2 Corinthians 2:6-10; 1 John 1:9).
Regarding "the destruction of the flesh" in 1 Corinthians 5:5, the original Greek word (olethros, G3639) translated as "destruction" can simply mean punishment. So the "destruction" of the sinful saved person's flesh by Satan can simply mean God as a chastening for unrepentance (Revelation 3:19) would allow that person's flesh to temporarily suffer in some way at the hands of Satan (cf. Luke 13:16). It doesn't require the person be killed by Satan (Job 2:6-7).
AJCServant said in post 254:
1Cor 15:22 - all made alive in Christ
1 Corinthians 15:22 doesn't assure a resurrection to eternal life, because people can be resurrected to damnation (John 5:29, Revelation 20:12-15).
AJCServant said in post 254:
1Cor 15:27 - all subject to him
1 Corinthians 15:27, like Philippians 2:10-11, doesn't say all will be saved. For while all will eventually be made subject to Christ, not all will be saved (Matthew 25:41,46, Matthew 13:38-42), but only a relatively few people (Matthew 7:14, Matthew 22:14) compared with all of humanity.
AJCServant said in post 254:
2Cor 5:19 - all reconciled
2 Corinthians 5:19 doesn't mean everyone in the world, for (again) not everyone will be reconciled to God (Matthew 25:41,46, Matthew 13:38-42), but only a relatively few people (Matthew 7:14, Matthew 22:14) compared with all of humanity.
In the Bible, "the world" doesn't have to mean everyone in the world. Just as "the world" in John 15:18 and John 16:8-9,20 doesn't include believers, so "the world" in John 3:16 doesn't include the nonelect (Romans 9:11-22). And in the case of, for example, John 18:20, it doesn't include the vast majority of the earth's inhabitants at that time, who didn't hear Jesus speak to them during his preaching before his arrest.
AJCServant said in post 254:
Eph 1:9-10 - all gathered up in him
Ephesians 1:9-10 refers only to the ultimate gathering together of all things which will be "in Christ", not things which won't be in Christ (e.g. Matthew 25:41,46, Matthew 13:38-42).
AJCServant said in post 254:
Phil 2:10-11 - all will worship him
See 1 Corinthians 15:27 above.
AJCServant said in post 254:
Col 1:20 - all reconciled in Christ
See the 2nd part of post 250.
AJCServant said in post 254:
1Tim 2:4 - salvation of all desired . . .
1Tim 2:6 - Christ was ransomed for all . . .
1Tim 4:10 - Christ was savior of all -
-especially (and therefore not limited to) those who believe
1 Timothy 2:4,6, like 1 Timothy 4:10b, means God will have all manner of people believe in Jesus and be saved (Revelation 5:9b), not absolutely all people (Romans 9:11-24), just as, for example, John 3:26c means all manner of people came to Jesus during his first-coming earthly ministry, not absolutely all people. The original Greek word (pas, G3956) translated as "all" can simply mean "all manner of" (e.g. Acts 10:12). It doesn't have to mean absolutely all.
1 Timothy 2:4,6 and 1 Timothy 4:10b don't mean absolutely all people can believe in Jesus. For other verses show that some people (the nonelect) can't (John 6:65, John 8:42-47, John 10:26, Matthew 13:38-42). Also, 1 Timothy 2:4,6 and 1 Timothy 4:10b don't mean absolutely all people will be saved, for other verses show that most people won't be (Matthew 25:41,46, Matthew 13:38-42, Matthew 7:14, Matthew 22:14).
AJCServant said in post 254:
1Tim 4:10 - Christ was savior of all -
-especially (and therefore not limited to) those who believe
Regarding unbelievers, 1 Timothy 4:10b would apply only to those unbelievers who are elect (e.g. Romans 11:28), and so will become believers at some point during their lifetime (Acts 13:48b).
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AJCServant said in post 255:
Romans 5 - - 1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 6 For when we were yet without strength, in due time Christ died for the ungodly. 8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
Romans 5:2 means as believers choose to continue in the faith (Colossians 1:23) they continue to have access to God's grace (Hebrews 4:16). At the same time other verses show it's only by God's grace the elect (the chosen) (Ephesians 1:4-11, Romans 9:11-24, Acts 13:48b) are given God's miraculous gift of faith (Ephesians 2:8, John 6:65; 1 Corinthians 3:5b, Romans 12:3b, Hebrews 12:2).
AJCServant said in post 255:
Romans 5 - - 1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 6 For when we were yet without strength, in due time Christ died for the ungodly. 8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
In Romans 5:8, "us" refers only to the elect, for God hates the nonelect (Romans 9:11-13). Romans 5:8 doesn't contradict double predestination but is part of it. For God loves the elect not only before they get saved (Romans 11:28) but even before they're born (Romans 9:11-13). The elect were chosen (elected) by God before the foundation of the world (Ephesians 1:4; 2 Thessalonians 2:13). And Jesus was slain before the foundation of the world (Revelation 13:8; 1 Peter 1:20) in the sense that God had already determined and so foreknew (Acts 2:23) before the foundation of the world that every man but Jesus would become a sinner, and that he (God the Father) would send Jesus to die in order to make possible the salvation of the elect (Ephesians 1:4-7). But God loving the elect enough to save them even while they were yet sinners (Romans 5:8) doesn't even require once-saved-always-saved.
For saved people need to be careful to keep themselves in the love of God (Jude 1:21) and to continue in his goodness (Romans 11:22) by continuing in obedience to him (John 15:10, John 14:21,23) if they don't want God to ultimately cut them off (Romans 11:22, John 15:2a) and cast them away (1 Corinthians 9:27, John 15:6).
The way for believers to expect mercy from God (Jude 1:21b) is for them to repent from their sins and confess them to God (1 Jn. 1:9). Believers can't expect mercy from God if they commit apostasy (Jude 1:5, Hebrews 6:4-8) or unrepentant sin (Jude 1:7-18,23, Hebrews 10:26-29), turning the grace of God into lasciviousness (Jude 1:4), or if they become utterly lazy without repentance (Matthew 25:26,30, John 15:2a).
AJCServant said in post 255:
2 Peter 3:9 - - The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.
See the 2nd half of post 228.
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AJCServant said in post 256:
Titus 2:13 - - Looking for that blessed hope, and the glorious (i.e. fruitful) appearing of the great God and our Saviour Jesus Christ.
The blessed hope (Titus 2:13) is the hope of eternal life: "In hope of eternal life" (Titus 1:2), "that blessed hope" (Titus 2:13), "the hope of eternal life" (Titus 3:7), by which is meant the hope of obtaining an immortal physical resurrection body (Romans 8:23-25, Philippians 3:21, Luke 24:39) at Jesus' 2nd coming (1 Corinthians 15:21-23,51-53; 1 Thessalonians 4:15-16, Revelation 19:7 to 20:6), which won't occur until immediately after the future tribulation of Revelation chapters 6 to 18 and Matthew 24 (Matthew 24:29-31; 2 Thessalonians 2:1-8, Revelation 19:7 to 20:6). Also, Jesus himself is the hope of believers (1 Timothy 1:1b), for he himself is eternal life (John 14:6) and only by believing in him can people have eternal life (John 3:36).